Dauid at that time almost stoned as the cause thereof at another time constrained to leaue Ierusalem for a season yet with hope of safe returne couering his head vncouering his feete though guarded with an armie of valiant men b 2. Sam. 15.30 Weeping as he went vp by the ascent of the mount of Oliues 2. Sam. 15.30 And grieue that I neuer enough reproue mine own stupiditie and sloth and dulnesse O let vs all set before our selues as one of the Ancients c S. Ambros well aduiseth that Adam thrust out the garden d Gen. 2.23.24 kept out by Cherubim and edge of flaming sword which turneth euery way to keepe the tree of life Obserue our wretched father with Eue the mother of her husbands miserie sent out looking backe desiring but not daring to returne somewhile comming trembling wise soone by the lookes of the awfull Angell terrified departing then accusing his wife imputing to her alone the losse of all the plenty pleasure and ease of Paradise her in silence that had abused her tongue with teares and sorrow alone her selfe condemning and him againe looking home reflecting rebukes vpon himselfe at lenght but late acknowledging his follie in too much facilitie to a woman Finally both at length farre remoued that now they may not breathe into that ayre wherein erewhile they had all hearts desire yet in sight confined within some territorie frō whence they may as from afarre looking be moued to thinke what land what Lord what libertie what honours what friends and riches by their owne vnrighteousnes they had lost And this esteeme in present to be the case of each of vs. Thus farre now of the good things lost yet not of the euill ensued of the gifts whereof we are despoiled not of our punishments inflicted Which if I could as easily as I may truly and wofully expresse a day would not suffice briefly to relate them In the soule for knowledge hath ignorance taken place for wisedome follie for righteousnesse iniquitie impiety for holinesse And in the bodie for foundnesse rottennesse for health sicknesse for strength feeblenesse for swiftnesse stifnesse a liuing death for constant life a death beginning at our entry into the world passing along amidst the manifold changes of our few and euill dayes e Gen. 47. perfected at length when we go off the stage but neuer ended except to them that are in Christ So that we are at first loathsome seed in the middle brittle clay at last wormes meate Cherish the flash neuer so much flesh it is and if you consider diligently what issues by the mouth and nose and other passages of the bodie you will confesse as a deuout f S. Bern. me ditati cap. 3. man said A viler dunghill you neuer saw If you could relate in order all its miseries how with sinnes it is laded wrapt in vices itching with concupiscence possessed of passions polluted with illusions euer prone to euill inclined to all naughtinesse you should discerne it full of confusion and all shamefulnesse What is more worthy of teares if you consider the best condition of these present things and if you will foresee what after The grape g S Bern. ser san Cant. once pressed affords no further liquor but with perpetuall drinesse as salt vnsaunrie after is condemned Like so the flesh by deaths presse for euer is dried from all delight neither euer againe recouers strength or stomacke for former wantonnesse Heretruly me thinkes I may assume the Prophets words The precious sonnes of Sion comparable to fine gold Lam. 4.2 how are they esteemed as earthen pitchers the worke of the hands of the potter And a little after V. 7. Her Nazarites were purer then snow they were whiter then milke they were more ruddy in body then rubies their polishing was of saphir but ô what change their eir visage is blacker then a cole V. 8. they are not knowne in the streets their skinne cleaueth to their bones it is withered it is become like a sticke As for the Princes fauour which once we had now to the tyranny of hellish fiends our kind is subiect Can the mind of man with patience behold the seed of Adam miserably serue their lusts Ægyptian bondage is a shaddow compared with this for they in bricke and stone in clay chaffe and stubble but those materiall but earthly and therefore either measurable and so tollerable or as that Stoike l Seneca in Epistolus in libro Qua re bonis viris mala eueni ant said extreame and so in short cutting the thred of life ending paine and doing disgrace away yet God so soone as his people came into the promised land commanded they should be circumcised doing the shame away that still remained saying m Iosh 5.9 This day haue I rolled away the reproach of Æygpt from off you wherefore the name of the place is called Gilgal rolling vnto this day Whereby may be coniectured what shame from Satan they haue got who are taken captiue by him at his will n 2. Tim. 2.26 Doth any of you with vnwatered cheekes behold his sonne or brother nephewe or neere friend caught out of your company fettered with chaines bound to the gallies wanting bread cruelly beaten by Turkish vngodlinesse detained abused But if we could looke about vs and behold much more basely slauishly cruelly our brethren at the pleasure of vncleane spirits now as it were with cudgels beaten driuen vp the dangerous hill of pride anon compelled ouer steepe rockes to cast themselues vpon sharpe pikes of many offences sometime them of high descent filling and emptying swine troughes with the prodigall in drunkennesse and gluttonie Others with Sampson in stead of horse or asses grinding in the mill of the fleshes vncleanenesse which all and thousands such slauish conditions this present age affords in filling of mens lusts then should we sure acknowledge necessity of teares What is here not base laborious bitter shamefull and lamentable yet these things daily without teares I wish without laughter without puffing vp 1. Cor. 5. as at the incestuous Corinthian without reioycing in such things of nought we daily see Amo. 6.30 certainely if nothing else yet this it selfe to extort some teares from the eyes of a reasonable minde were all-sufficient I will not here record what sorrowes are come in place of the ioyes of Paradise a cursed earth for the blessed garden thornes and brambles for the tree of life wearinesse for strength to labour poison in steed of foode rebellion of beasts against the obedience of all the creatures I will omit banishment in place of dwelling for plenty scarcity and torments present to come which already partly on other occasions we haue touched and partly shall in better season speake after on better occasion At this time this onely will I say nature hath excellently instructed vs necessity of weeping bringeth forth into the light all mankind with
the elect but who so in this wise sinneth not that is knowledgeth not himselfe to be a sinner or knowledging doth not as the Apostle bids Rom. 12.1 By the mercies of God thus present his bodie a liuing sacrifice holy acceptable vnto God the same hath no part in Christs intercession Now to conclude necessitie with the nature most conueniently Nasâ—imur in lachrymis lachrymis quoque vita madescit vitam rursus linquimus in lachrymis The Lord of nature and God the giuer yea and rewarder of religious teares hath himselfe ordained that we in teares should come and liue and depart this world Necessitie indeed doth greatly of it selfe commend the subiect The vsefulnes of teares yet profit and pleasure are the things whereby we are most perswaded The pleasure or delight of teares De hac adhuc si placet vide Aug. Confess l. 4. c. 5. I haue in fit place before declared as I could the healthfull and manifold vse thereof shall therfore now succeed For whether we respect our ghostly aduersaries Col. 2. euen those that make the hand-writing of Gods or dinances to be against vs in figure of the floud of Egypt Exod. 14. they are ouerwhelmed Amos 9.5 For thus the Lord in Esay speakes Esa 44.22 I haue blotted out as a thicke cloud thy transgressions and as a cloud thy sinnes Or if we regard our frieÌ„ds or brethren in distresse S. Basil con tra calumniaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affert solatiuÌ„ lugentibus suspiriorum societas Fellows in tribulation are the afflicteds coÌ„solatioÌ„ This doth the purpose of Iobs friends shew how euer the effect answered not Iob 2 11. For they had made an appointment together to come to mourne with him and to comfort him that is to mourne with him that by others partaking the burden of his griefe his shoulders might be a little eased thereof Next adde we the vse thereof in respect of vs. For first they are auailable for inward consolation insomuch as Ioy fitly cometh after sorow S. Bernard in Cam. serm 68 like as after labour rest the hauen after uracke by sea securenesse is acceptable vnto all but most to him that hath liued in feare to all the light is pleasant but more delightfull to him that is come out of darknesse to haue passed from death to life doubles the benefite thereof Finally as more moderately so more healthfully ioyfully after teares we dilate the spleene with diuinely applauded laughter whereof it is written When the Lord turned againe the captiuitie of Sion Psal 126.1.2 we were like them that dreame then was our mouth filled with laughter and our tongue with singing Another profit we haue by them is for testimonie yet to God I meane not to men for whose testimonie good men are not much solicitous For Teares as speakes that pathetick Doctor are witnesses of the spouse her loue S. Bernardon Caena Dem. ser 9. to whom her beloueds absence is a floud of teares while as she seekes but findes him not Cant. 5.6 she calls but he giues no answer nothing she delights to do but weepe And for this purpose Whatsoeuer is mournfull into her soule she heapes together Finally the allowance of this witnesse is testified by that differeÌ„ce put by the Lord himselfe Luk. 7. betwixt the Pharisees banquet and the distressed sinners teares Moreouer no lesse the flouds of teares lift vp the soule from the gulfes of worldly lusts Gen. 7.17 then the deluge of waters the Churches Arke For Hanna the religious mother of holy Samuel after weeping triumphantly being exalted makes her boast in God saying 1. Sam 2.1 My heart reioyceth in the Lord mine horne is exalted in the Lord. In whom also as easily though in figure may be seene that plentie of fruites follow the showers of teares for she before barren hath borne now seuen 1. Sam. 2 5. And yet this while in letter we heare but one vnlesse that one because of worth be equalled vnto seuen as by the heathen one Plato to a thousand Hereby that Theoreme of nature appeares also to hold in grace Aristot hist. animal 7. That the raine from heauen is more fruitfull then those that froÌ„ the lower wels are deuided vnto the lands that is The Churches teares are more abundant in good workes then all inferiour ordinances and motiues of earthly commonwealths After these is still our benefit but in respect of God a most conuenient way of seeking him For this by the Prophet himselfe doth promise shewing the Israelites of God Gal. 6. and Iewes in spirit Rom. 2. their accesse in the time of grace In those dayes Ier. 50.4 and at that time saith the Lord the children of Israel shall come they and the children of Iudah together going and weeping they shall go and seeke the Lord their God But what were it to seek if we should not find The next is therefore that by weeping in constant seeking Christ with his Angels is seene himself which by another example that serious penitent Marie Magdalen after all other both men and women persisting in seeking him whoÌ„ she found not where she saw him layed as the holy Euangelist Saint Iohn records in these words Then the Disciples went againe vnto their owne home Ioh. 10.10.11 but Marie namely she that first visited the sepulcher in the morning Ioh. 20.1 and after returned with the Apostles stood without at the sepulcher weeping and as she wept she stouped downe and looked into the sepulcher and seeth two Angels in white sitting the one at the head the other at the feete where Iesus had layen And after a little she turned her selfe backe and saw Iesus standing When her soule in mourning was no lesse then her body bowed downe vnto the dust Psal 44. then sees she him standing that is the conquerer of death whoÌ„ lately euen dead she had beheld laid in dust The last profit of mourning and if it be lawfull so to speake the first is Gods namely by deliuery of the distressed out of trouble for boldly yet not vntruly faith that Father once and often already named S. Bern. in Cant. serm 68. Thinke you our God shall haue his entire and glorious praise vntill they come who shall in presence of the Angels sing Psal 90.15 Make vs glad according to the dayes wherein thou hast afflicted vs and the yeares wherein we haue seene euill from whose praise if they be wanting who may say Psal 66.12 We went thorough fire and thorough water but thou broughtest vs into a wealthy place I will adde if they be wanting Apoc. 7. from whose eyes he may wipe all teares the tokens of their former sorrowes in signe of changing mourning into perpetuall but most gracious mirth when Esays words shall be fulfilled of them long expected long since vttered by him in this wise Esay 35.10 The ransomed
the Creators exceeding clemency euen hitherto vouchsafed vs some portion of that despised sweet but so that for memories sake and thankfulnesse he requires some of our Myrrbe and Aloes to be mingled This is surely that sweet sowre most toothsome and wholesome for the present time Let vs preferre it that is foretaste it eating our teares before our daily bread vnlesse this also we take to be the subiect of our prayer when we request Giue vs this day our daily bread I deserue not to dine not hauing wept before nor to sit at supper before I haue wet my cheekes which as vnmeet so how vnsafe Lazarus and the gluttons r Luk 16.15 storie doth declare and reason proues For being there is a twofold world and in them either twofold both ioy and sorrow is considered and that without all doubt both contraries must be tasted For God hath set the one ouer against the other Eccl. 7.14 blessed sure is he who in things truly good treasures vp his portion of pleasure for the future life but swallowes before death his portion of the bitter cup so the wise man f Eccl. 3.4 orders them saying First a time to weepe then after a time to laugh Therefore weepe in time that both more surely and more abundantly we may triumph in all eternitie ObseruatioÌ„ 7 Whence elegantly Father Augustine gathers In Comment heic it is that thirsting for the well of life he tearmes his teares not drinke Confirmation which more greedily is desired and easily deuoured but bread that is harder and more difficult that is harsher and not so pleasant I remember indeed he said sometimes b Psal 80.5 God gaue him teares to drinke and elsewhere c Psal 102.9 that he himselfe mingled his drink with weeping but neuer that euer he vsed them for his drinke lest for themselues he should seeme to desire them as that well for what pleasure he hath in them is for necessitie of the end nor for themselues AmplificatioÌ„ Therefore neither he saith that alwaies he did eate that bread but when it is said vnto him where is thy God for else as Saint Basil d De gratiarum actiâ—â—e notes there remained no time for that ioy vnspeakable and glorious of the elect and iustified allowed him of God no place for the Apostles precept e Phil. 4.4 Reioyce in the Lord alway For if sorrow be simply good then euer to be desired and so neuer shall be obtained that wherewith he doth exalt vs to the fellowship of Angels perpetuall gladnesse who are accounted worthy to stand by the tribunall of the Almightie And f Simon magister Orat. 12. besides too much sadnesse becomes a cause of sinne in so much as sorrow ouerwhelmes the mind and by want of aduice occasions giddinesse by forgetfulnesse begets vnthankfulnesse This fitteth that which the Hebrewes say The holy Spirit in them that are euer sad makes no residence and experience too plainly proueth it in excessiue griefe Application I suppose therefore Saint Augustine g In CoÌ„men istic and Saint Basil h De gratiar actione and his brother of i De beatitudine 3. Nyssa would not commend but reprehend not onely the Anabaptisticall sect which Romanists themselues condemne as supposing the Godhead is appeased by rude screeches or vgly howlings but also those selfesame Romanists in some of their esteemed religious orders and such other like perhaps amongst our selues not vnlike as writes that learned Father k Basil apud Simonem magistrum vnto the tender worthlesse trees in which the wormes most easily are bred whom God also himselfe by Esay l Esay 58. sharply reproues and plainly conuinceth as ignorant of the Godhead Wherefore we are instructed that as they whose eyes are weake fearing to dazell them with continuall sight of the lightest bodies at times refresh them with more tollerable colours of flowers and hearbs so must the mind not alwaies be giuen to sorrow and sadnesse but turne her eyes to the speculation of better things m 1. Tim 4.6 7. and exercise of good workes which pietie is much to be preferred if separation of these were allowed before the bodily exercise of votiue teares which we in the persons of the women that embalmed our Sauiour and of the Apostles which bare his markes n Gal. 6. and labouring in his vineyard o Mat. 21.41 Rendered him the fruites in their seasons The golden Rauennas p Serm. 79. elegantly compares in this wise Woman the cause of euill the author of sinne the way of death the graues gate the inscription of hell the whole necessitie of lamenting for which they are borne in teares are subject to sorrow addicted to sighing and are so strong in teares as they are voyd of strength and so much as they are more vnfit for labour so much the readier to lament therefore with their teares they vanquish weapons sway whole kingdomes with their weeping and by bewailing breake all the courage of the nobler sexe It s no wonder therefore if women be more earnest then Apostles at teares at funerals at sepulchers at bodily obsequies about our Lord his corps Where woman first runnes to teares that first ran to ruine she is first at the graue which was first in death becomes the messenger of resurrection that was deaths Herald and she that brought to man newes of so great destruction euen she to men presents the tidings of so great saluation that by the hearing of faith she may repay what by counsell of misbeliefe she had taken away This order is not preposterous but mysticall Apostles are not postposed to women but reserued for workes of more honour and greater moment Women vndertake the handling of Christ his bodie the Apostles his sufferings they carry spices but these stripes they enter the tombe these the prison they take hold of graue clothes these of chains they powre in oile these out their bloud they are amazed at death these vndergo deaths and not to mention many things they sit at home these in fronts of battels stand that deuout like souldiers they may in dangers proue their faithfulnesse strength in labours in wrongs patience in perils death suffering in wounds in paines deuotion constancie in renting of their bowels To Christ therefore Mulieresergo ferunt pro Christo lachrymas Apostoli diabolo superatâ— victis hostibus victoriam referunt triumphuÌ„ Luk. 18.30 the women are portitors of teares the Apostles subduing Satan and all other enemies report with victorie both triumphs and trophees vnto Christ Like iudgement therefore must be held of them that by profession and emploiment succeed the women and Apostles For as the worke so is the reward and whose is the one to him by right redounds the other both in this present time and in the world to come Which euen here from ObseruatioÌ„ 8 Dauid may be gathered who saith My teares haue bene
but after he is confirmed an Apostle and he who before his teares proued a transgressor after of Gods flocke is made a Pastor and receiues others for instruction that had not before guided well himselfe The same also in that holy penitent is proued For we reade she wept but not ought she spake We reade not saith one what in words she vttered Stella in Luc. Luk. 7. but what she did For the kingdome of heauen is not obtained by words but by good workes A rare miracle is to be seene in her washing with her teares the feete of Iesus For often we obserue the earth watered by the heauens but inuerting natures lawes we neuer heard the earth bewet the heauens and yet that here may be beheld if we conceiue the maker of heauen aboue the heauen So great a good are teares Impediments of weeping and yet how many euill le ts thereof hardly shall one seuerally relate but their sources or head fountaines shall here be pointed at too strong each one alone for this same naughtinesse which if in one they do concurre they resist with more forciblenesse Them in this order we will digest first Diuision of lets speaking of the naturall then of those which occasion breeds Amongst those naturall dulnesse hath his place which being of those euils that are bred in man makes senslesse them in whom it rules which vice Pierius Hieroglyph l. 30. c. 2. by the skilfull in nature they pourtray in that fish which for this purpose is called Slothfulnesse Torpedo Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This creature casts poyson of temper extremely cold which when ouer weeles or lines or angle or speare it hath runne stupifies the strongest armes that holds any of these deluding all their fishing so whatsoeuer affection in man hath need for to be stirred by such heartlesse lazinesse is ouerwhelmed Whence Dauid so often intreates of God he would quicken him Psal 119. after his iudgements in his lawes in his righteousnesse And as one that had deuoured Opium or some destroyer of the vitall heate Lighten mine eyes Psal 13.3 lest that I sleepe the sleepe of death This is accompanied with another vice as hurtfull as it selfe namely the neglect of our owne saluation which hath dwelt in man since he cast away himselfe Now where the end is neglected what care is of the meane expected He that cares not for prosperitie what trouble will he vndergo for hauing it He that loathes not filthinesse it selfe will neuer for cleannesse danger his life by washing in the riuer If any delight in botches and neither smels nor feeles contagious vlcers seldome will he endure for health to be lanced and seared and cut Like to this or the cause of this is ignorance of God and of our selues For he that neither knowes himself to be vnrighteous not that God doth hate reuenge iniquitie neither Gods mercie nor his owne misery neither how shamefull is his present life nor how fearful estate remaines him in vaine shall you looke from such for teares and lamentation Hence all speech for this effect to most men is ridiculous and vaine This time as wrote the most famous Christian Oratour we neither feele in our selues the piercing sorrowes S. Chrysest de compunctione cordis l. 1. paulè ab initio 1. Tim. 6. nor admonish others but are like corpes fairely adorned with vestments outwardly but inwardly with long consumption of grieuous sicknesse wasted Or as the Franticke who speaking and doing many shamefull things and dangerous are neither ashamed nor frayed awhit but rather glory seeming to them selues scunder and wiser then the best so we against health doing what euer we do not so much as account that health which we want If the weakest disease stirre the strongest of our bodies strait Physickes helpe we seeke and laitish as the Prophet speakes gold out of the bag Psa 46 6. But for this purpose siluer is too fine to be weighed in the ballance The soule is daily torne and wounded burnt and vtterly endangered and yet no care is had The cause of all is that all alike of this sicknes we are possessed As where all without exception haue some one bodily griefe very want of thought consumes them all while no man ministers the healthful nor forbids the hurtfull things so we all languishing some more some lesse are one and other destitute of sense Obliuion is next and not vnlike For know a man that himselfe not onely descrues wrath and hatred but also is adiudged to shame and paine yet if by interuention of other things he let the remembrance of those to slip it is all one as though he had neuer knowne For vnremembrance of euill is falling of sense out of the soule which Lemuels mother intimates bidding Plo. 31.6.7 Giue strong drinke vnto him that is ready to perish and wine vnto those that be of heauie hearts that he may drinke and forget his pouertie and remember his misery no more And familiar instance doth illustrate it when the eues and robbers arraigned and iudged ouer night to die the morrow by companie of their mates with Tobacco and wine become so carelesse as if they were repriued from death for a thousand yeares This we see and wonder at others forgetfulnesse and say If it were our case we should not be vnmindfull of so certaine and so present death and yet our selues with like or other delights bewitched scarce euer thinke the like estate is ours For since once it was in Adam said to vs Gen 3.30 S. Chrysostem in Genesin Dust thou art and to dust thou shalt returne the sentence is past on euery of vs and with our sentence we are sent to prison shortly after to go to execution onely with this difference that they commonly betweene their doome and death haue from the earthly iudge the assured respite of a night but we from God the Iudge of all haue not the certaintie of an houre From these there springs another euill as hurtfull as the rest for many Pharises not discerning or not remembring their owne wretchednesse remit teares to publicans and harlots as not beseeming them or deserued of themselues let Dauid and Peter and Marye and like trangressors weepe as for vs we are not tainted of any criminous offence Amos 6. So sing they to their organe Dan 4. and boasting of the Babel which their owne conceites haue built glorying in their riches and increase of goods and neede of nothing Reu. 3. not knowing that they are wretched and miserable and poore and blind and naked Such as once fell out of the castell windowes to the bottome of the deepe though after exalted much higher then before in the house that stands vpon the rocke Mat. 7. they thinke had neede by reason of their former fall still to weepe Psal 40. as for themselues yet swimming in the waters sometimes taking hold yet neuer entring into
farre as euer you can that so you may depart farre from the perturbations and fluctuations of all visible things breaking through into that inward silence where nothing interrupts the search of thoughts we must exclude the images of outward things which into the soule as into a pump the senses carrie I meane not quite shutting the senses or depriuing them of vse but turning their intentions vnto supernall things Like as some graue matrone and seuere mistresse being about to make some precious ointment awakes her maides and calls them her selfe and hauing shut her selfe and them within enioynes one to hold the scales that with due weight and measure each spice with other may be mixed knowing the compound will proue vnprofitable wherein due proportion is not kept another she sets to breake and bruise the seuerall kinds lest any hardnesse or asperity should hinder the mixture she appointes a third which serues to separate the grosse and finer from one another The fourths employment is to mixe all and make one masse she commands a fift to stand by with some boxe of alabaster or the like and so restraines the rest each one vnto her taske not suffering their senses any whither to stray abroad lest the intended worke should be hindred Thus plainly it behooueth euery one to do that will prepare this precious oyntment and grace of teares Admonition Being straitned here of time hastening to my more proper employment and place I do but mention three other places now coming to mind yet obserued by experience to giue great furtherance First a containing euen of the body so much as may be in one place this Seneca hath commended to his Lucilius to be first preparatiue for his morall wisedome and others shall find if serious purpose make vse of it it is as needfull so very helpeful to deuotion The other is fasting and the third silence so vsefull that he who hath not learned to charge himselfe therewith hath scarce from a farre saluted the most retired inward and spirituall workes of religion The ancient Christians write of these at large specially of the two last from them if leasure had serued I would haue borrowed what I should haue found best fitting our present subiect but must for this time remit the learneder to the authors them selues and pray the vnlearned to accept with patience what God hath enabled me to do for the present Diuision Now for methods sake shall follow the diuision of teares into their kinds which by diuers authors diuersly are parted To Bernard they are threefold Bernard Epiphaniae serm 3. in fine of Repentance of Confortation or strengthening when the soule burnes with desire of heauenly things and of compassions Hugo puts three kinds of them Tom. 2. ser 28 who walke mournfully and fruitfully before the Lord of hoastes Isay 58. Some for remission of sinnes others in the sweetnesse of grace the last in desire of glory Tom. 3. ad imitationem prouerbiorū in fine Ephrem the Syrian comprehending the euill sayes well Some are for the losse of present things culpable others of pietie commendable a third sort of impenitencie vnremediable to wit as the Scripture speakes in vtter darknesse Others yet part them otherwaies and I thus speaking only of the right religious Teares are cither for Gods cause or mans for Gods cause in respect of others or our selues Of others namely those by whom he is dishonoured of our selues in that he is not so honoured as he ought and we desire For who that loues the Lord Psal 119.158 can behold the transgressors and not be grieued because they keepe not his word Is there any drop of Christs bloud that heares without offence the reproach thereof and rending of his wounds Or is he a member of the spirituall bodie that seeth with patience the whipping by reproaches and tearing by oppressions of the rest The vessell of choyce cannot mention without teares Philip 3.18 the enemies of the crosse of Christ We know what befell good Heli though too indulgent to his sonnes and to his daughter in law the godly wife of a godlesse Priest and husband because the glory was departed from Israel 1. Sam. 4. v. 18.19.20 the Arke of God was taken and how often it fares with the religious in heart vpon such occasions Yet haue we no smaller reason from our owne failings in the performance of his seruice vnlesse we will be rather censurers of others workes then dischargers of our owne duty This makes the Apostle with bitter lamentation to bemoane himself Rom. 7. Wretched man that I am who shall deliver me from this body of death The conscience hereof causes so many confessions and fasts of the peculiar people when God vouchsafed them religious gouernors exciting and going before them in such workes of pietie grieuing most themselues that by themselues their fathers their Princes and their Priests his name had bene dishonoured among the Gentiles For instance whereof are Hezekiah Iosiah Ezrah Daniel and Nehemiah And experience witnesseth what sorrow godly men haue in heart when they cannot by the workes of mercy so liberally nor by prayers and thanks so chearefully magnifie as they would him whom alone they loue saying Whom haue I in heauen but thee alone Psal 73. and there is none vpon earth that I desire besides thee The cause of shedding teares on mans behalfe is either common to wit the iniquitie and misery of all our kind whereof I haue already spoken or speciall and this againe twofold either it is from our selues or others Our owne cause of weeping yet is double namely of sorrow or great ioy which some of the Ancients by a figure gather of Calebs answer to the suite of his daughter Achsah she asked springs of water and be gaue her the vpper springs and the neather springs For spirituall teares shed in ioy are for the abundant grace descending from on high but in sorrow for sinnes committed here below As for the former it is no wonder if for ioy of finding him that was lost the father wept Luke 15. the sonne that was dead now reuiued be thus affected that wished of late to be accepted as a seruant but is now more entertained then a sonne by the superabounding fauour of a most tender father August de sanctis ser 45 Lachryma exigit bonum opus lachryma commendat bonum opus Thus do all the people of God giuing thanks for the grace of liuing well whence one truly saith By teares good workes are obtained of God by teares againe they are commended vnto God Teares of griefe are either from the sense of afflicting euill or from the want of good desired euill againe commonly is knowne to be of sinne or punishment sorrow for sin is either for the act or for the guilt that is either from the trouble of present and doubfull combate which we haue therewith or from the conscience of former and knowne
said vnto me daily which shewes the iniury in the matter person and time the matter is in this while it was said whose quality on the aduersaries part and manner of expressing by the innocent iniured may be considered Obseruatiō 1 Reproach grieuous The kind of iniury that it is in word not by deed sauing that reproach and vniust accusation is the mouths wicked worke no lesse to be imputed to the heart then that which is acted by the hand do then words grieue godly men Yes no lesse the lips then hands words thē blows nothing here we heare of losse in banishment of the feare of death no mention the tongues offence alone causeth all teares while it was said For as speakes one Adagger smites the body Bernard de triplici custodia the soule is pierced by the tongue a deadly dagger is an euill tongue striking three through with one blow when as it smites the conscience of him that heares and wounds the charity of him that is offended at once slayes with it selfe both the other This tongue verily is a viper poysoning three with one breath a two-edged yea a three-edged sword is this tongue Their tong is a sharpe sword Psal 57.4 saith the same Innocent in another place Psal 59.7 S. Bernard bids on his credit not feare to say that such a tongue is more cruell then the speare that opened our Lords side For that I may adde something to his reason it being thrust in at a moment water and bloud issued out scarce an houre but this both night and day drawes out of the heart drops dried with cares and feares vnto the soliditie of bread And as he saith This also pierceth Christ his side and the member of his member neither pierces it being dead but maketh it dead by piercing For if he had not preferred the life of this body which now is pricked and pierced to that which there was nailed he would neuer haue giuen that for this to the paine of death and shame of the crosse Vse Go to now you that say S. Bern. in Cant. speech is a light thing words are but wind the tongue of man is but a little and tender and soft flesh what wise man will much regard it True it is speech is light for it runs rather flies lightly but it wounds heauily It passeth lightly but it burnes grienously lightly it enters in vnto the soule but goes not easily out againe it is vttered lightly but it is not so recalled it fires swiftly and therefore suddenly wounds charity The dead she is a thing contemptible Eccl. 10.1 but it causes the oyntment of the Apothecary to send forth a stinking sauour The tongue is soft but it is so slipperie that hardly it can be held tender and little in substance but great and forceable in vse a little member but if it be not ruled a great mischiefe Thinne and broad and long an instrument most fit to empty both the speaker and the hearers heart easily a man slips in his tongue and as easily therewith he slides into anothers soule so that it hath little auailed some to haue bridled their owne while as they haue not shunned others And yet would God this plague could be so bounded that it hurt but two that the contagion of it did not reach vnto the wounding of the third and innocents and vpright persons For hereupō not onely Dauid in this place but also in other much agrieued prays with all attentiō both for taking away reproch contempt now present and also for holding away the like yet feared and that by the weightiest arguments on both sides as could be vsed of his owne obedience and Gods clemencie For the one Remoue from me reproch and contempt Psal 119.12 for I haue kept thy testimonies As if he had said This will I esteeme a great reward of all my seruice if thou remouest this reproch And after Ver. 39. Turne away my reproch which I feare for thy iudgements are good requesting this as a speciall fruite of the gracious promises to be deliuered from such reproches This Ieremie the Prophet with crying out clamour condemnes as violence and spoile Ier. 20.8 that the word of the Lord is made vnto him reproch and derision daily The selfe same thing Nehemias the restorer of Gods Citie and repairer of his Fathers sepulchers accounts most worthy of weeping and mourning Neh. 1.3.4 and fasting and prayer before the God of heauen that a remnant of the captiuity in the prouince were in affliction and reproch being derided of the nations that were about them Finally this with one consent is the whole Churches supplication to the Lord Remember O Lord Lam. 5.1 what is come vpon vs and of those things this is first Consider and behold our reproch Indeed the account of good esteeme Chrysost in epistad Hebr. The esteeme of credit hath taken so deepe roote in the nature of men that reproch alone is al-sufficient to darken the mind with clouds Therefore the Prophet of the God of Israel afflicting with condigne punishment the Priests of Baal frets them not with vniust calumnies but with reproches most deserued pourtraying out in contraries what is that God in whom they trust 1. Kin. 18.27 And saith the Scripture it came to passe at neone that Elijah mocked them and said Crie aloud for he is a god either he is talking or he is pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked Therefore the holy women Rahel and Elizabeth Gen. 30.23 triumphing and reioycing for remouing the reproch of barrennesse Luk. 1.25 declare that they before lamented not so much for not bearing children as for bearing infamie Herefore are seuen women said vpon most vnequall termes to take hold of one man Esa 4.7 saying We will eate our owne bread and we will weare our owne apparell onely let vs be called by thy name to take away our reproch namely that same reproch as some suppose Iunius in notes whereat those twaine named before and a third most vertuous womā Hannah so much were troubled Vse Yet some as a flint haue hardened so their faces that not onely refusing to put on holinesse but daring to put off humanitie feare not to fulfill that of the Prophet The vniust knoweth no shame Zeph. 3.5 and that another saith Ier 3.3 Thou hadst a whores forchead thou refusedst to be ashamed And this last Prophet in another place Ier. 6.15 Were they ashamed when they had committed abbomination way they were not at all ashamed neither could they blush Whose iudgement follows Therefore shal they fall among them that fall Surely it proceeds from an ingenuous to wardnes that Ephraim is ashamed Ier. 31.19 yea euen confounded because he doth beare the reproch deserued of his youth and Iudah the soune of Iacob Gen. 38.23 fearing the shame he had